After almost one hundred years of continuous use, Esperanto has achieved the status and character
of a fully-fledged language, functioning much as any other language does. Research on Esperanto is hampered because knowledge of the
subject is often regarded, ipso facto, as evidence of a lack of objectivity, and also because Esperanto, as largely an L2, is
elusive, and its speakers hard to quantify. The problem is compounded by the rapid shift in its community from membership-based
organizations to decentralized, informal web-based communication. Also shifting are the community's ideological underpinnings: it
began as a response to lack of communication across languages but is now often perceived by its users as an alternative, more
equitable means of communication than the increasingly ubiquitous English. Underlying these changes is a flourishing cultural base,
including an extensive literature and periodical press. There is a need for more research - linguistic, sociolinguistic, and in the
history of ideas. In intellectual history, Esperanto and related ideas have played a larger role than is generally recognized,
intersecting with, and influencing, such movements as modernization in Japan, the development of international organizations,
socialism in many parts of the world, and, in our own day, machine translation.